Isaiah 29:2
Parallel Verses
English Standard Version
Yet I will distress Ariel, and there shall be moaning and lamentation, and she shall be to me like an Ariel.

King James Bible
Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.

American Standard Version
then will I distress Ariel, and there shall be mourning and lamentation; and she shall be unto me as Ariel.

Douay-Rheims Bible
And I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel.

English Revised Version
then will I distress Ariel, and there shall be mourning and lamentation: and she shall be unto me as Ariel.

Webster's Bible Translation
Yet I will distress Ariel, and there shall be heaviness and sorrow; and it shall be to me as Ariel.

Isaiah 29:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The address of the prophet is here apparently closed. But an essential ingredient is still wanting to the second half, to make it correspond to the first. There is still wanting the fringe of promise coinciding with Isaiah 28:5, Isaiah 28:6. The prophet has not only to alarm the scoffers, that if possible he may pluck some of them out of the fire through fear (Judges 5:23); he has also to comfort believers, who yield themselves as disciples to him and to the word of God (Isaiah 8:16). He does this here in a very peculiar manner. He has several times assumed the tone of the mashal, more especially in chapter 26; but here the consolation is dressed up in a longer parabolical address, which sets forth in figures drawn from husbandry the disciplinary and saving wisdom of God. Isaiah here proves himself a master of the mashal. In the usual tone of a mashal song, he first of all claims the attention of his audience as a teacher of wisdom. V. 23 "Lend me your ear, and hear my voice; attend, and hear my address!" Attention is all the more needful, that the prophet leaves his hearers to interpret and apply the parable themselves. The work of a husbandman is very manifold, as he tills, sows, and plants his field. Vv. 24-26 "Does the ploughman plough continually to sow? to furrow and to harrow his land? Is it not so: when he levels the surface thereof, he scatters black poppy seed, and strews cummin, and puts in wheat in rows, and barley in the appointed piece, and spelt on its border? And He has instructed him how to act rightly: his God teaches it him." The ploughing (chârash) which opens the soil, i.e., turns it up in furrows, and the harrowing (siddēd) which breaks the clods, take place to prepare for the sowing, and therefore not interminably, but only so long as it necessary to prepare the soil to receive the seed. When the seed-furrows have been drawn in the levelled surface of the ground (shivvâh), then the sowing and planting begin; and this also takes place in various ways, according to the different kinds of fruit. Qetsach is the black poppy (nigella sativa, Arab. habbe soda, so called from its black seeds), belonging to the ranunculaceae. Kammōn was the cummin (cuminum cyminum) with larger aromatic seeds, Ar. kammūn, neither of them our common carraway (Kmmel, carum). The wheat he sows carefully in rows (sōrâh, ordo; ad ordinem, as it is translated by Jerome), i.e., he does not scatter it about carelessly, like the other two, but lays the grains carefully in the furrows, because otherwise when they sprang up they would get massed together, and choke one another. Nismân, like sōrâh, is an acc. loci: the barley is sown in a piece of the field specially marked off for it, or specially furnished with signs (sı̄mânı̄m); and kussemeth, the spelt (ζειά, also mentioned by Homer, Od. iv 604, between wheat and barley), along the edge of it, so that spelt forms the rim of the barley field. It is by a divine instinct that the husbandman acts in this manner; for God, who established agriculture at the creation (i.e., Jehovah, not Osiris), has also given men understanding. This is the meaning of v'yisserō lammishpât: and (as we may see from all this) He (his God: the subject is given afterwards in the second clause) has led him (Proverbs 31:1) to the right (this is the rendering adopted by Kimchi, whilst other commentators have been misled by Jeremiah 30:11, and last of all Malbim Luzzatto, "Cosi Dio con giustizia corregge;" he would have done better, however, to say, con moderazione).

Isaiah 29:2 Parallel Commentaries

Treasury of Scripture Knowledge

I will

Isaiah 5:25-30 Therefore is the anger of the LORD kindled against his people, and he has stretched forth his hand against them, and has smitten them...

Isaiah 10:5,6,32 O Assyrian, the rod of my anger, and the staff in their hand is my indignation...

Isaiah 17:14 And behold at evening trouble; and before the morning he is not. This is the portion of them that spoil us...

Isaiah 24:1-12 Behold, the LORD makes the earth empty, and makes it waste, and turns it upside down, and scatters abroad the inhabitants thereof...

Isaiah 33:7-9 Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly...

Isaiah 36:22 Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder...

Isaiah 37:3 And they said to him, Thus said Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy...

Jeremiah 32:28-32 Therefore thus said the LORD; Behold, I will give this city into the hand of the Chaldeans...

Jeremiah 39:4,5 And it came to pass, that when Zedekiah the king of Judah saw them, and all the men of war, then they fled...

and it shall. Or, as Bp. Lowth renders, 'and it shall be unto me as the hearth of the great altar;' that is, it shall be the seat of the fire of God, which shall issue from thence to consume his enemies. The hearth of the altar is expressly called ariel by Ezekiel, ch

Isaiah 43:15 I am the LORD, your Holy One, the creator of Israel, your King.

; which is put, in the former part of the verse, for Jerusalem, the city in which the altar was. The subject of this and the four following chapters, says Bp. Lowth, is the invasion of Sennacherib; the great distress of the Jews while it continued; their sudden and unexpected deliverance by God's immediate and miraculous interposition on their behalf; the subsequent prosperous state of the kingdom under Hezekiah; interspersed with severe reproofs and threats of punishment for their hypocrisy, stupidity, infidelity, their want of trust in God, and their vain reliance on the assistance of Egypt; and with promises of better times, both immediately to succeed, and to be expected in the future age.

Isaiah 34:6 The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats...

Ezekiel 22:31 Therefore have I poured out my indignation on them; I have consumed them with the fire of my wrath...

Ezekiel 24:3-13 And utter a parable to the rebellious house, and say to them, Thus said the Lord GOD; Set on a pot, set it on...

Ezekiel 39:17 And, you son of man, thus said the Lord GOD; Speak to every feathered fowl, and to every beast of the field, Assemble yourselves...

Zephaniah 1:7,8 Hold your peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD has prepared a sacrifice...

Revelation 19:17,18 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the middle of heaven...

Cross References
Isaiah 1:14
Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them.

Isaiah 3:26
And her gates shall lament and mourn; empty, she shall sit on the ground.

Isaiah 33:9
The land mourns and languishes; Lebanon is confounded and withers away; Sharon is like a desert, and Bashan and Carmel shake off their leaves.

Lamentations 2:5
The Lord has become like an enemy; he has swallowed up Israel; he has swallowed up all its palaces; he has laid in ruins its strongholds, and he has multiplied in the daughter of Judah mourning and lamentation.

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